poyson euen from their mothers wombe Esau before his birth was refused and froward from his mothers Gen. 25. Mal. 1. 2. Rom. 9. 11. wombe when hee came to discretion hee furiously reiected the blessing of God which afterward hee could not recouer though hee sought it with teares It is an ancient opinion that euery man had his good and euill angel which albeit it wanteth sufficient warrant of holy Scripture yet most true it is that God by his holy spirite doth gouerne his elect who also haue by God his appoyntment holy angels to minister vnto them when it pleaseth God to his glory and their own saluation There are few of the reprobate that liue to years of discretion that haue bard by any means of the Law and the Gospel but they are some tyme put in mynde by the mations of God his Spirite to leaue their wickednes to the which because they do not obay their owne consciences shall condemne theÌ„ And because they yeelde no obedience vnto the motions of the spirit of God therefore hee giueth them ouer vnto their owne lustes and temptations of the Deuil To his temptations God his chosen are some tyme subiect * To the ende that the light of Gods elect in honesty of life Matt. 5. 16. and good woorkes may shyne amongst men to the good ensample of others and glory of their father which is in heaueÌ„ * That the tryall of their fayth much more precious then 1 Pet. 1. 7. Gold might bee to theyr prayse at the comming of the Lord Iesus to iudge the quicke the dead Great are their troubles and their temptations very greeuous but God deliuereth them out of all Oh that men would therefore feare the Lord Iehouah that almighty Monarch of Heauen Earth and Hell and shew foorth the wonders that hee doth among the children of men Whereas the * Apostle sayth that flesh lusteth contrary to Gal. 5. 17. the spirite hee meaneth contrary to the spirite of God For otherwise the flesh lusteth very agreeable to the spirit that is the mynde and soule of Man vntill the holy Ghost which is the same spirite that Paul meaneth worke in man * so doth Eze. 36. 28 God put his spirite in man according to his promise and then beginneth the battayle betwene the spirite and the flesh which is the whole man and which is compact of body spirite of lyfe mynde and soule c. And al that rest on Christ Iesus 2 Gor. 5. 17. are willed to become new creatures * which is that new and second birth without the which none shall inherite the kingdome of God * Satan is the strong man which possesseth the house of Mat. 12. 29. mans mynd and the holy Ghost is the stronger man that driueth Satan from his possession And when an vncleane spirit is displaced hee wandreth about a whyle and returneth to proue if hee can enter agayne which if hee do then hee bringeth in with him seuen woorse then himselfe so is his ende woorse then the beginning except hee bee the chosen of God to whom Satan geueth many foyles And when they haue fallen into sinne by Satans slightes they can not ryse they cannot repent they cannot returne to God of their owne power * For no man can come the Sonne Iohn 6. 44. 14. 6 except the Father draw him * Christ Iesus his Sonne is the way the truth and the lyfe and no man can come to the Father but by him Many are called but few are chosen But all those that Mat. 20. 16 are and shal bee enhâ—ritours of the kingdome of heauen were chosen therunto before the world began and after birth comming to years of discrecion they are called so effectually that they cannot chose but come to the Lord notwithstanding the pestiferous malice of Satan and his ympes both bodily and ghostly The meanes of calling are commen to all in places where the truth is professed as reaâ—ing and hearing the holy Scriptures preached taught or talked of the chosen receaue it by fayth to their saluation The refused of God are called by yâ— same meanes but they are so effectually holden backe by Satan and his impes bodily and ghostly that when they haue beleeued they 〈◊〉 no power to hold it but let it slip agayne in the end to their daÌ„nation Concerning such as liue not to yeares of discretion and such as are not called by the meanes aforesaid I leaue them to the secrete meanes which God at his pleasure may vse Rom. 11. 36 For * of him through him and for him are all thinges to him be all honor foreuer Amen For hee is all in all hee woorketh all in all and is not tyed vnder any lawe by his owne decrees neither can any other ympose statutes vnto him and therefore hee cannot doe euil what soeuer hee doth because all is his owne and hee onely and none but hee may doe with his owne as hee list CONCERNING THE VARIETY of Spirites that woorke diuers effectes in mankinde CAP. 13. IT shall eskape mee very much agaynst my will if I put downe any thing that is not to be found in holy Scriptures or gathered of the same by tru interpretation or souÌ„d argument grounded on the holy text Genesis chapter 41. verse 14 Ioseph had the Spirite of interpretation of Dreames Daniell 2 19. the interpretation of Nabuchadnezers dreame was opened vnto Daniell in a vision Exodus 28. 31. 2. 6. God filleth men with the suirites of conning in artes sciences handy occupations and all worldly wisedome Nombers 5. 14. 15 the spirite of Ielousy 27. 18. eod libro the spirit of gouernment in Iosua Iudges 6. 34. the spirit of boldnes and hardines in Gedion Iudges 9. 23. God sent an euil spirite between the King and his Subiectes And 11. 29. The Spirite of hardines in Iephta and 13. 25. the Spirite of strength in Sampson 1 Samuel 10. 6. Spirites of prophecie and 16. 13. a good Spirite came vppon Dauid 14. the good Spirite departed from Saul and the Lord sent an euill spirit to vexe him 1 Kinges 22. 21. to 28. Spirites of enticementes and lying In Esai 19. 3 Spirites of diuination 28. 6. 29. 10. Spirits of slumber and amasednes Ecclesiastious 39. 28. Spirites created for vengeance c. Math. 10. 1. vncleane spirits 12. blind dumbe spirits Mar. 9. 17. to 29 dumbe and deafe Spirites Actes 23. 8. 9. Spirits and Angels haue some time spoken vnto men The Saduces say there is no resur rection nor Angell nor Spirite the Pharisies confesse both 1 Tim 4 1. Spirites of error and Deuilish doctrine 2 Tim. 1. 7. Spirites of feare and loue And as there are dreamers of dreames and seers of visions so are there spirites both good and euill to moue dreames to shew visions and stirre vp phantasies in folks myndes some to good and some to euill * One man as wee reade had a legion of Deuils in him Marc. 5. 9. which by some mens accompt is 12500. and by other some 6000. footmen 732. horsmen what an infinite nomber of legions let euery man thinke are among so many mad men as presently liue in the world of all degrees high and lowe rich and poore I grant many are worldly wise but few haue right wittes in Godlines * For many are called but few are Mat. 20. 16. chosen Another reason they esteeme not of Gods woord they haue no desire to obay it nor to refrayne their couetous desires and wicked lustes they haue no wil to praye to fast nor geue almes to shew their loue and obedience to God who hath ordayned those thinges to exercise all such as wil bee his Our Sauiour Christ sayth it is the spirite that quickenneth Iohn 6. 63. the flesh profiteth nothing who knoweth not that the body without the spirite is deade and can doe neyther good nor euill But while the Spirite of lyfe the mynde and yâ— immortall sowle are ioyned with the body the man is continually woorking speaking or thinking good or euill So that it is the Spirite that quickeneth both wayes yet not one and the same spirite but a good or euill spirite Among the diuersity of Spirites there are none more perillous then the spirites of hipocrisy dissimulation and flattery For by the allurementes of those pestiferous subtlâ— spirites Satan who by those meanes * doth seem an angel 2 Cor 11. 14 of light can so finely frame his worldly ministers by whom hee woorketh as Gods elect euen they that walke most seuerely can not make a fayrer shew of Godlines then they And all to disceaue such as will not warely walke in the fear of God Yea such pernitious wicked spirites shall worke in some that shall auouch falshed for truth * And therfore called false Christes and false Prophets which shall shew signes wonders Mar. 13. 22 to disceaue if it were possible the very elect of their saluation Therefore wee must watâ—h and pray take heed because wee know not the moment of the Lordes comming nor the day of our death Certayne creatures on earth haue the Spirites of life the minde and bodily sences as seeing hearing smelling tasting feeling knowledge memory and agility of bodie common with mankinde If man had receaued no more hee had differed but in shape onely from other seemly beastes but vnto vnto man onely was giuen a reasonable and an immortal Spirite euen a reasonable soule whereby hee exceedeth all other earthly creatures Therefore to mankinde onely it is sayd * Bee not lyke horse and mule which haue no vnderstanding whose mouthes must be holden with bit bridle Psal 32. 9. Therefore most happy for euer blessed are they to whom God hath geuen true vnderstanding godly wisedome right iudgement and grace to follow the motions of God his most holy spirite by whose assistance wee are made able to eschew euill and doe good to seeke peace and keepe our soules in paâ—ience walking in holines and righteousnes till wee receaue the reward of our fayth euen the saluation of our soules and bodies for euer
which his chosen people sucke iuice to their saluation and his refused people to their damnation So is Gods eternall decree that each thing shall keepe his own course and haue his naturall being * for thornes can not Mat. 7. 16. bring foorth grapes nor thistles figges Natures lawes in the firmament in the planets in the signes in the elimentes in the trees and fruits in the herbes and flowers and what soeuer springeth of the earth each thing yeeldes foorth his vertue to mans vse as God did first decree for the blessed spirites holy angels woorke Gods will in heauen and in this world A law of such humility obedience willingnes to please God as they haue neither will nor motion to the contrary which law is so naturally engraffed in them that they cannot erre by any meanes Therefore our Lord Iesus taught vs to pray that our heauenly fathers will may bee done in earth as it is in Heauen Natures law in cursed spirites the Deuill and his angels in Hell and dispersed in the ayre and working some tymes in the myndes of men doing their naturall offices seeking whom they may deuoure and are most noysome to Gods elect who by reason of their corrupt nature can not chuse but sinne And yet Gâ—d by his grace through the ministery of his holy Spirite doth restrayne his chosen calling them backe to repentance And sometyme they are tempted by Satan for triall of their fayth and constancie towardes God as was Iob Daniel and others But Gods refused people are still possessed by wicked spirites and caried on continually from euil to woorse to their vtter destruction And that their cursed exercise is to them a law engrafted so deeply in their nature by their fall as they cannot breake it But in Gods elect that wicked nature by the ministery of his holy Spirite by his mercy and grace is altred yet can not be taken clean away during this life * But when the elect moorn 2 Cor. 1â— 8. 9. vnder the burden of sinne and pray to bee released then is the grace of God sufficient for them Natures law in all kynd of beastes and creeping things on earth fethered foules and fish in the waters salt and fresh God hath insinuated by his woord in the creation into the vitall spirites of each creature in his kynde to keepe his course by natures lawes And it is a monster in nature whom any doe contrary to their kyndes By natures law God from the beginning hath doth now and euer shall gouerne ordinarily all creatures in Heauen and Earth mankind onely excepted while hee liueth in this world whom hee â—ath diuided in two sortes as hee had â—â—uided the angels and al for the accomplish ment of his eternal purpose and endlesse glory So is mankind onely exempted from this law of Nature by commaundement during this mortall life For whereas God insinuated and ingrafted into the vitall spirites of each liuing thing in his kinde to keepe the law of Nature which among them is very seldome broken Contrariwise God hath put vpon mankinde a law vtterly disagreeing and most contrary to the corrupt nature of maÌ„ a law of commaundementes in woordes playnly written for mans vnderstanding preceptes so hard as it is impossible for man by his owne power to obserue them If it had pleased God hee was also able to haue giuen power to fulfill it and so should mankynd haue liued as the holy Angels but then his mercy and iustice should not haue bene so manifestly sette foorth vnto his glory as now they are and as was most meet they should bee Yet God to set forth his loue toward man and the dignity excellency of mankind by his mere mercy offered vppon our nature hee did forepoynt that the nature of man should bee personally vnited vnto the deity In respect of this coniunction especially some thinke it is written * that God made man litle inferiour to the Angels it Psalm 8. 6. is most true that God preferred Christ Iesus vnto the Angels * For vnto which of the Angels sayd he at any tyme sit Heb. 1. 4. 5. 13. thou on my right hande vntill I make thyne enemies thy foot stoole And by vertue of the sayd holy coniunction all Gods elect are made so woorthy and deare in his sight that all the holy Angels are ministring spirites sent foorth to serue for their sakes which shal be heires of saluation and then of necessity it must needs follow because euery thing hath his contrary that the Deuil and his angels are also ministring spirites sent foorth to minister for their sakes which shall bee heires of damnation * For they goe about lyke roring Lyons 1. Pet. 5. 8. seeking whom they may deuoure The consideration of this woonderfull diuision ought to moue all people to feare and tremble in presence which is euery where of this onely Monarke of Heauen and Earth * Psal 107. 8. 8. 15. tel forth the wonders that he doth among the children of meÌ„ It is before proued that God hath dealt with Angels as with men chosing some refusing other some the chosen remayne in their first blessed state they refused for their infidelity pride and disobedience were cast out of Heauen with their thiefe Captayne or King * Abadon the angell of the bottomles Reuel 9. 11. 12. 9. pitte * which deceaueth all the World and those infinite nombers of multitudes of disobedient spirites that fell with Mat. 25. 41 him are called his angels * for whom Hell fire was prepared And it stands with reason that he his traine became enemies fel from Heauen before God made man on earth otherwise hee could not haue but so ready in the crafty serpent * to seeke mans confusion immediatly after his creation as Gen. 3. 1. to mee seemeth in and by the text Man male female were â—eceaued through their own infidelity and negligence in not beleeuing Gods holy woorde and for coâ—iting contrary to Gods woord they were desirous to be lyke Gods in knowing good and euill And so it fell out that In groping after glory They founde eternall follye In seeking glorification They found their owne damnation And that not to themselues onely but to all their corrupt posterity For then and there Satan ouer came them and from that tyme there was neuer any conceaued of a woman by the seed of man gotten and borne but by that wound which the Deuill gaue mankinde was wrapped in iniquity * in sinne mothers Psal 51. 41. conceaue their children All the elect of God from the beginning haue bene are and shall bee so conceaued to the ende * And how can that bee cleane which commeth of an vncleane Iob. 14. 4. Esai 61. 6. Psalm 58. 3 thing * All mans righteousnes is lyke a filthy clout The vngodly whom God hath not chosen * are strangers from God they are froward they speake lyes they are ful of Satans
Anwick his MEDITATIONS vpon Gods Monarchie and the Deuill his Kingdome AND Of the knowledge that Man in this life may obtaine of the almightie eternal and most glorious Godhed WITH other thinges not only worth the reading but also the marking and the retayning Wherein If Patience knovvledge reade And Charity giue eare Then slaunder nor enuye I shall not need to feare But if furious ignorance ioine with auctority Then truth must be silent and suffer the iniurie IMPRINTED AT LONDON BY Gerred Dewes dwelling in Powles Churchard at the signe of the Swan 1587. TO THE RIGHT HOnorable Sir Fraunces Walsingham Knight one of her Maiesties principall Secretaries and of her Highnes most Honorable priuie counsell I. A. wisheth the euerlasting blessing of God through Iesus Christ MOST HVMBLIE BEseeching your Honor that you take it hot for presumption that I haue dedicated vnto your Honor these my studious meditations vppon Gods Monarchie and the Deuilles Kingdome for it is holy and true doctrine grounded on the word of God which you haue loued and exercised euen from your youth especially sythens your Honors being in that honorable estate and office it is manifest and famously spred abroade that you haue bene not only aâ—e bolds fauourer but also an earnest furderer both of holy religion and of al other good actions for profit of the common weale Moreouer considering your fauorable curtesie towards me of so many yeares continuance I could not finde so fitte a Patrone as your honor vnder whose shade I might shield my selfe and my litle Booke from commune cauillers and such dayntie readers as looke more for Method and ornamentes of arte then for the goodnes in substaunce whereas the truth and goodnes of the matter haue no neede of such curiosities For truth deliteth to bee clothed with pure simplicitie and sincere playnnes to please God and not mans vanity Humblie desiring your Honor to accept them in good part for the debt which I owe vnto your Honor for your accustomed goodnes and curteous fauour alwayes towardes mee Thus wishing your Honors health and happines in the Lord Iesus and long continuance of lyfe amongst vs to the commodity of the Church and Common Weal I rest humblie at your Honors good pleasure and diuotion And with my continuall prayer I committe your Honor and all yours to the mercie and tuition of the Almighty Monarch through Christ Iesus our Lord who euer keepe your Honor from euill and with his holy Spirite gouerne your life and doings encrease and establish your fayth that your soule may cheerfully depart in his peace and bee receaued into his Heauenly ioy when your naturall dayes shall ende The often chaunging of the tyme Is a sure witnessing That of Earthly matter Age altereth all thing I. Anwick THE PREFACE TO the Reader FOr a while after the Gospell was freely preached in England there were but two sortes of people not 〈◊〉 knowen those were Papistes and Protestantes which diuersitie of names were deuised to put different 〈◊〉 true Christians and false Because all that were once vnder the Popes vsurped auctoririe were called Christians without distinction althouâ—h neither in the manners of their life nor in the matter of their beleefe they deserued so honorable a title But the loosenes of the times sithence hath bene such for want of correction of manners that there are now diuerse sectes wherof I wil touch one especially a third sort which are of no religion named Atheistes A people without God hauing no feeling of God nor knowledge of their owne horrible state * Neither here nor cold neither feeling their Reuel 3. 15 owne misery nor regarding their owne shame Of which wicked sort the nomber is now greatter in diuers landes then both of Papistes and Protestantes And they are so much worse and more pestiferous then the Papistes as they faine to bee of all religions as occasion and company may serue their turne And yet indeede are of no religion at all But because the Papistes religion is more pleasing vnto the carnall sences of man then the strait rules of the Gospell There is no doubt but they will ioyne with the Papistes against the Protestantes when any stirre happeneth for religion Which God forbid if it bee his holv will Therefore if such monsterous cloudes of Satans sleightes did not presently hang ouer our heads and therewithall such stinking mistes of horrible iniquity enclose vs round aboute euen readie to choake all our sences Satan therby endeuouring to seperate vs from God and his holy woord it might seeme too too curious a question to aske is there a God or no Seing that ther hath not bin nether yet is heard of so tude a Nation vnder the Sun that hath not â—n euery age imagined to themselues one thing or other of whom to craue helpe and woorship for a God Sauing this pestiferous kind of Deuils incarnat these Atheistes * who are the fooles that Dauid speaketh of that say Psal 14. â— Ephes 2 in their hartes there is no God * They are without Christ they are aliantes from the common weal of Israel they are straungers from the couenant they haue no hope because they think there is no God and vnlesse order were taken put in vre for correction of manners they would shortly become so brutish as to vtter it in speech Therfore seing this generation of viperoâ— Atheistes that say in their hartes there is no God do daily increase by the pestileut pollicy of Satan their father it is now most necessary in this daungerous time to declare vnto theÌ„ that they shall finde at last an almightie and euerlasting God euen he that is the onely Monarch of Heauen earth and Hel as holie Reuel 1. 1â— Scriptures teach which if they beleeue not the labor is lost on them For without fayth it is impossible to please God Therefore they that will come to God must first beleeue that God is and that hee is a most bountifull rewarder of them that seeke him and to all others a consuming fire It is the want of correction of manners that encourageth the wicked to do almost what they list The Papistes hope Papistes that they shal yet haue a day for their purpose And to that ende there haue bin great nombers of papisticall bokes froÌ„ beyond the Sea brought into the Realme whereof though a few were taken no doubt very many haue bin distributed among their sect Their confederacie must needes bee great for they haue had a long and a quiet time to consult and lay their plot togither with manie and sondry mighty fâ—endes c. The Atheistes and all other erronious sectes are careles setting their part at hazarde for it is all one to them concerning Religion which end goe forward so they may bee quiet by dissimulation But the Protestantes of this realm Protestants of all degrees I meane such as are true Christians indeede which are percel of Christ his litle flocke dispersed
euen in the handes of the enemies of the truth therein contayned And that in the daungerous tymes of darke ignorance and cruel persecution and albeit Satan woorking in some of the enemies haue sought and endeuoured to corrupt some part thereof by false translations and wicked gloses Yet notwithstanding God hath euermore appointed some by working of his holy Spirite to restrayne the wicked from vtter currupting and destroying them And likewise haue wrought in some of his elect in all ages to preserue some true copies therof vndefiled with their wicked leuin euen through all the ages of Papistes and other enemies The holy glorious and dreadful name of almighty Iehoua the onely Monarch of Heauen and Earth be euer more praised and magnifyed for that and all other benefites done vnto mankinde in general but especially for his mercies in Christ Iesus on his elect only THE CONTENTES of this Booke Chap. 1. A Declaration what God is and that hee is the only Monarch of Heauen and Earth and of Satan who hath his power from God Fol. 1. 2 A description of the name and nature of Satan and what power it hath pleased god to giue him ouer mankind as well the godly as godlesse viz. the elect and the reprobate Fol. 6. 3 Of the knowledge that man may haue of the Godâ—ed in this bodily life Fol. 14 4 Of Angels together with their seruice which they doe vnto mankinde as messengers from God Fol. 19. 5 How it hath pleased God by the contrary actions operations of his creatures to manifest his own glory as wel in iustice as in mercy Fol. 25 6 Of Gods eternall purpose of choosing and refusing of mankinde and of the annoyance that it receaueth by Satan and his angels Fol. 31. 7 Gods eternal purpose proued by the holy Scriptures and how by his wil each thing is brought to his forepeinted ende Fol. 52 8 The fulfilling of Gods threatninges in afflicting K. Dauid and his posterity Fol. 79. 9 How the most part of mankind serueth Satan and of his reward for their seruice Fol. 85. 10 Of the broade and narrow waies of the wide and the straite Gates and of the little infinite flocke which God hath chosen to saluation litle infinite in compaâ—ison of the great infinit multitudes which God hath left vnchosen which are his refused people reprobate Fol. 98 11 Of the flocke which God hath chosen Fol. 104 12 Concerning nature lawes for all creatures visible and inuisible reasonable and vnreasonable sensible and incensible Fol. 108 13 Concerning the variety of Spirites that woorke diuers effëctes in mankind Fol. 115 The ende of the Table ⧠A DECLARATION Chap. 1. what God is and that hee is the onlye Monarch of Heauen and Earth and of Satan who hath his power from God IF ANY MAN BE DEsirous to know what God is let him search the holy Scriptures hee shall siâ—de it thus God is the only Monarch of Heauen Earth hee is the most glorious inuisible spirite omnipotent of him selfe who hath created set in order conserueth and ruleth all thinges in Heauen Earth and Hell being the right Maister of all indeede of euerlasting being had no beginning shall haue no ending without emparing or alteration through time there is nothing new vnto him neither can he waxe olde For to him there can bee no time past nor time to come but from euerlasting to euerlasting one and the same time is euer present with him Therefore the distinction of time is for Angels Deuils mankinde and other creatures which had beginning and not for God which had no beginning Vnus est ille Deus semper idem The same God is that almighty power which the Philosophers of old time found out to bee the first mouer that causeth all mouing and springing thinges to moue and spring to increase and diminishe as well sencible as insencible as wel reasonable as vnreasonable creatures Also they found him to be the cause of all other causes wherin they differ not much as touching the property of the diety from the Apostle Ephes 1. 23. Colos 3. 11. who sayth * that Christ Iesus as God is all in all Other knowledge they had not of him to giue him his right name because it pleased God not to open him selfe further vnto them Therefore the notable wise men of the famous Citty of Act. 17. 23 Athens worshipped him among the rest of their Gods * by the name of the vnknowne God by which their doinges it appeareth that mans wisedome and learning how excellent so euer it is of it selfe is not able to reatch to the right knowledge of the true God * except hee bee drawen thereunto by â—â—tt 11. Iohn 1. the spirite of God and taught to knowe the Father by the Soâ—urâ— This first mouer in the only Monarch of al power and dominion who hath created and set in order all thinges visible and inuisible by whose incomprehensible power will and direction euery thing hath his being in Heauen Earth and Hell Therefore of necessity it must followe that whatsoeuer or to what end soeuer things are by him created moued encreased or diminished or by Angels or men in deed or word committed or in thought conceaued yea euen by Satan and his Angells they all haue their mouing and disposition of working by his forepointment and direction only This conclusion cannot iustly bee denied except another power be imagined that of it selfe can bee moue worke dispose and direct thinges besides and contrary to the power and will of this Almighty and eternall Monarch of all power and dominion by which false vile imagination the almightines of our one eternall God to bee creator director of all things visible and inuisible should bee vtterly denied Therefore let all people beware and eschewe the wading in that bottomlesse gulfe of damnable imagination vnlesse they care Reuel 20. 3 Mar. 9. 46. not to bee drowned * in the bottomlesse pit where the worme dieth not nor the fier euer goeth out This is that Almighty Monarch and eternall God who after the Heauens and the Earth with their contentes were set in order created Adam the first man placed him in Paradise a most delicate place for pleasure with all commodious thinges and gaue him in commaundement what to doe and what to leaue vndone which commaundement man wilfully brake hee had also forepointed in his euerlasting and eternal counsell both the meanes and the matter to bring his holy glorious purpose to his forepointed end Therefore by his sacred lawe * hee hath concluded all vnder sinne whereby his Gal. 3. 2â— Exo. 33. 19. taketh iust occasion to shew mercy in Christ Iesus on whom it pleaseth him and to doe iustice on the rest to the miraculous admiration as wel of the holy Angels and his elect people as of all the reprobate wicked people with the Deuill himselfe and his cursed Angells For if hee had shewed mercy on all then
did the office of an Apostle and seemed as honest and holy as the rest Euen so are all the wicked reprobate Gods enemies as deuils incarnate being lead with vncleane spirites subtle spirites dissembling spirites that can make them feem honest and godly and vse as great ciuilitie as they that are most Godly but God onely knoweth their secrets Thus by circumstances we may vnderstaÌ„d wherfore God ordained satan for his euerlasting enemy euery way to resist God al his goodnes euen to the same ende yâ— he raised vp hardned Pharoes hart against the Israelites to set out his owne glorie which is his chiefe scope in all his woords and deedes And yet is it not lawful for any man to seeke his own glorie for mankind onely was made to seeke and set forth the glory of God by words and writing which onely appertaine to men but God hymselfe is vnder no law therefore hee alone and none but hee may lawfully seeke his owne glory he being the Lord of all lawes and subiect to none And Satan is ignorant that God hath ordained him to the offâ—ce to resist him yea hee is so farre from seeking the glory of God that by his will hee would haue all the glory himselfe as when hee would haue had the sonne of God fal down and woorship him For God hath made Satan in comparison of his owne godly knowledge wisedome and power more inferiour then a dog to a godly wise man And in effect he is indeed but Gods bandogge which hee vseth to let flip to punish and torment his lawles swine which are godles and disordred people Diaboli semper est iniqua voluntas nunquam Grego est iniusta potestas quia voluntatem habet a se potestatem autem a Domino For Satans chiefe-industrie and naturall inclination is to seeke mans confusion so saieth saint Peter hee goeth about like a roaring Lyon seeking whom hee may be 〈◊〉 euen forepointed of God to the same purpose That he should not only tempt and â—ntice the reiected of God to their utter damnation but also trouble â—â—xt and torment the â—ery elect of God 〈◊〉 and out 〈…〉 part of them to the committing of shamefull and most horrible thinges 〈◊〉 blasphemie murther adulterie fornication c. And by those meanes maketh some of them in a maner to dispaire of their saluation which thing king Dauid had felt when hee Psal 86. 13. said * great is thy mercy towardes me o Lord for thou hast deliuered my soule from the nethermost bell that is to say from damnatioÌ„ into the which mankind fell by Adams rebellion or disobedience Yf any man deny God to haue created all those spirites good which afterward of them selues became euill Yf any man deny God to haue forepoynted Satan and his Angels to be his aduersaries and consequently enemies to him and his electe Let him or them first graunt and confesse all the artiles of the true catholicke fayth and ground his or theire argumentes on the holy scriptures and say what they can to the contrary For I beleue in the father the sonne and the holy ghoste three persons but one God creator of heauen and earth and of all thinges visible and inuisible conteyned in them For hee is the only Monarch of all himselfe is all in all hee worketh all in all and yet can do no euill at all for he is the soueraigne goodnes it selfe and no poynt of euill in him therfore no euill can proceede from him All things without exception are his owne in eternall posession Therfore hee only and none but hee can or may iustly without addition of other words say thus I will do with myne owne as I liste Let such as deny those things answere to these questions 1 Fyrst how had those spirites theire lyfe and being if they were not fyrst the good creatures of God as man was at the fyrst and of himselfe became euill Neyther could the electe Angels nor mankind yet rest of them selues in the fauoure of God except they were sustayned in the same by his almighty power loue and infinite mercy 2 How became Satan and his trayne euerlasting enemies to God and his elect without Gods forepoyntment doth any thing happen vnwares to God so to say were blasphemie 3 How came Satan his angels by yâ— naturall disposition to go about lyke roring Lyons seking whoÌ„ they may deâ—our 4 How could Gods angels fall from heauen without Gods wil and forepointment seing * a sparrow falleth not to the Matth. 6. ground nor a hayre from ones head without the fathers will 5 Whether or no hath Satan power of him selfe or doth hee receaue it from God or is hee so stâ—â—â—g that God can not rule him or is God â—â—oubles with Satans pestiferouse stuâ—bernes and most cruell rages or doth hee suffer him or any of his adherents eyther bodely or ghostly to worke any thing agaynst his almighty power and vnresistable will Let these bee answered yea or nay For I hold the Lords will to bee an euerlasting lawe passing the * lawe of the Medes Dan. 6. 12. 15. and Persians which might not bee altered For if any of those foresayde things haue bene be nowe or shal be hereafter then where is our fayth of Gods almightines for if there be eyther fortune misfortune chaunce mischaunce soden fall or working of any thing whereby good or bad might or can bee done vnwares of God or agaynst his will then were hee not almighty as all true Christians doth know and beleue him to bee It is a knowne thing to euery one that in a great house there must bee officers for euery office and seruantes of each 2. Tim. 2. â—0 degree and vessels for all purposes Heauen Earth and Hell haue many mansions and yet but one great house for Gods vse and purpose Therefore I conclude as before mentioned God hath ordeined officers and ministers throughout all his dominions And Satan among the rest to be his eternall hangman namely in this world by him and his adherents Gods executioners to punish veâ—e and torment as wel the elect as the reprobate as pleaseth God to appoint both by the ministery of Satan and yet the one in mercy the other in iustice For Satan can not doe what he desireth nor so much as he willeth For then he would confound al But God hath appointed his limits which hee cannot passe nor doe one lot more or lesse then hee is forepointed â—or so much as touch any creatures except God commaund For * hee and his traine Mar. 5. 9. Luk. 8. 20. could not enter in the Swine but by li 〈…〉 and commaundement Neither could hee haue asked leaue except the secret power of God had constrained him so to doe thereby to confesse himselfe subiect to the power of God in such sort as it is not in himselfe to moue â—â—ther â—◠〈◊〉 but by Gods appointment For â— God sent or euil spirit to vexe king
〈◊〉 with fleshly hartes nor with tong o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord * Heauen Esai 66. 1. is 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 what house will yee build for 〈◊〉 〈◊〉 wherewil yee 〈◊〉 〈◊〉 the place to rest in 2. Chron. 6. 18. ha 〈…〉 I 〈◊〉 〈◊〉 〈◊〉 things Behold 〈◊〉 Heauen and the Heauen of Heaâ—â—ns 〈◊〉 〈◊〉 to 〈◊〉 him how 〈◊〉 the 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 Therfore no Iohn 1. 18. ma◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonne which is in the bosome of 〈◊〉 that hee hath declared vnto vs what God â—ayes 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 to men in this life For * while we 〈…〉 this world wet 〈◊〉 1 Cor. 13. 12. but as it were through a glasse and not perfectly The Apostles were as desirousto haue seene and knowen it as some are now For * Philip said Lord shew vs the Father and Iohn 14. 8. it suffiseth but our Sauioure Christ answered Hee that hath seene mee hath seene the Father For I am in the Father and the Father in mee Therefore who so is desirous to know the maiestie of the Godhead in three distinct persons let him first learne perfectly to know Christ Iesus and then shall the holy Ghost inspire him with sufficient knowledge c. For seeing the Apostles that waited on Christ Iesus and had familiar conuersation with him could not attaine the knowledge of the maiestie of the Godhead while they were in this transitory life what maruaile is it if all other remaine ignorant thereof And yet let none dreame or imagine that the Godhead hath mans likenes in bodily shape because Christ Iesus was very man euery way sinne except But let him learne euery day more and more to know to feare to beleeue to loue and obey this almighty eternall most louing most patient most merciful and iust God who for very loue to mankind hath as it were clothed or couered himselfe with manhed in Christ Iesus * in whom dwelleth al Iohn 1. 14. Colos 2 9. the fulnes of the Godhed bodily that is to say in Christ Iesus dwelleth all the vnspeakable power the euerlastingnes the almightines the iustice the mercy the infinite goodnes of the glorious God the only Monarch of heauen and earth * as king Dauid Athanasius haue most excelâ—eÌ„tly discribed Psal 139. And it is no wonder at all though man cannot attayne to know the forme and shape of God so farre aboue his reach inuisible to flesh eyes and hidden from the eyes of the soule of man seing it passeth mans conceipt to Imagin the shape of his owne soule enclosed in his own body was created to the Image of God which so remayned vntill Adam by his offence defaced it so vgly as if some traytor in dispite might deface the goodly picture of her Maiesty with a spunge dipt in inke so ill fauoredly that God could not suffer him to dwel in Paradise And hee so affrayde to heare the voyce of God that he fled from him and would neuer haue returned if God had not drawne him agayne by his holy spirit through Christ Iesus the Lambe of God ordeyned to take away the sinnes of the world that is of those in the world which the father had giuen him whom hee so loued * that hee washed away theire Reuel 1. 5. 7. 14. sinnes by sheeding his owne blood and so reformed agayne in them the true Image of God in such sort as when they shall appeare in iudgement at the generall resurrection they shal be more glorious then the soule was in the creation For Gods elect haue gotten more by the death of Christ Iesus then they lost by the fall of Adam For by Christ Iesus they are suerly setled from falling away agayne For it is impossible that Gods election should fayle because theyr * names are Luk. 10. 21. Phil. 1. 3. written in heauen in the booke of lyfe whereof Christ Iesus biddes them reioyce aboue al things with promise that theyr ioy shall not bee taken from them Now if Gods terrible threatnings moue not the wicked to feare him nor his infalâ—ible and most comfortable promisses allure them to loue what is more to bee sayde then theire blood on theire owne heades for they are wilfully guilty of theire owne iust damnation And to that ende was the law ordeyned euen to condenme the wicked and not to Heb. 7. 19. Rom. 3. 20. Iohn 1. 17. make them good * For the lawe made nothing perfect And by the workes of the lawe no fleshe shal be iustified For the lawe was giuen by Moses but grace and truth came by Christ Iesus OF ANGELS TOGETHER WITH Chap. 4. their seruice which they doe vnto mankind as messengers from God CAP. 4. THis almighty Monarch creator of all thinges visible and inuisible created the spirits called Angels perfectly good in their kind of another substance then of the four elementes such substance as of mankind can neither bee seene nor imagined and therefore are called spirites I speake of angels both good and euill that moue and worke inuisibly not what they list but as the almighty hath forepointed them working alwayes inuisibly except when it pleaseth God hee can make them appeare to men in mens likenes and vse mens speach * Three angels came to Abraham did rate and drinke in his tent one of them had much speach with Abraham about Sodome and Gomorrah and promised him his sonne Isaake The other two went to Sodome and vsed spâ—ach vnto Lot and saued him from the violence of the filthy Genes 18. Sodomites And when Abraham cast out * the bonde woman and her 21. 17. sonne the child being in perill of death an angell spake from heauen in mans voyce * Lykewise when Abrahams hand was 22 lifted vp to kill for sacrifice his sonne Isaack an angell spake from heauen to stay him * An angel inuisible without speach Gen. 24. 7. assisted Abrahams seruaÌ„t in his iorney from Canaan to Mesopetamia * The Angell of the Lorde went before and behinde the Israelites Exo. 14. 19. through the red Sea in a most miraculous cloude which gaue light to the Israelites in the night season and amazed the Egyptians with darknes in the day tyme. * The Angel of the Lord was sent before the Israelites to 23. 20. 23. 2. c. Num. 22. 23 driue out the seuen nations Cananites c. but no mention of likenes nor speach * An Angell of the Lorde stood in Balaams way with a â—aked sword in his haÌ„d to stay Balaam from going to get his gâ—ayne of the King of the Moabites * â—n angel Iudges 2. 1. of the lord came vp froÌ„ Gilgal to Bochun speaking in the person of man as did hee that spake to Abraham * an angel of 13. 3. the Lord appeared vnto Sampsons mother as a man from God fearefull to
behold gaue precepts touching Sampson and assended in the flame of the burnt sacrafice * King Dauid 2 Sam. 24. 17. 1 Kinges 14 5. 7. 43. Luk. 1. 11. 26. saw the angell of the Lord smyte the people and there died â—xx in three dayes at the pestilence * The angell touched Elias and a voyce spake twise vnto him * The angell foretelleth â—achary of his sonne Ihon the foregoer of Christ Iesus The angell Gabrell was sent from God to the Virgin Mary to forewarne her of her conception of Christ Iesus * An angell of God warned Ioseph not to go from his Matt. 1. 20 2. 13. wyfe commaunded him to take the childe and his mother and goe into Egipt called him home agayne when Herod was dead * An Angel of God appeared vnto the sheperdes with Luk. 2. 9. Of Angels and men him a multitude of angels singing praises at yâ— birth of Gods anoyâ—ted and our sauiour the tydings whereof was great * After Satan had tempted our Lorde Iesus the holy Mat. 4. 10. 11 Iohn 5. 4. Luk. 22. 42 c. Act 1. 10. angels came and ministred vnto him * At a certayne season an angell went downe and moued the water of the poole Bethesday alias Siloe and whosoeuer went next into the water was healed of whatsoeuer disease an Angel from heauen appeared to comfort Christ in his agony feare of death * Two angels stood in mens lykenes by the Apostles while they looked stedfastly after Christ Iesus when hee was taken vp into heauen told them that he should come agayne in like manner as he ascended * And against his comming to geue iudgement Mat. 24. 30 c. hee shall send his angels with sounding the trompet togather togeather his chosen people from the fower wyndes that is to say the whole worlde For of all the nations of the worlde some must bee blessed according to the * promise made Gen. 22 18 to the most honorable mere man that euer was Abraham the father of all the faythfull * The law was geuen by the ministery of angels but grace Act. 1. 53. and truth came by Christ Iesus which to that Michaell which with his Angels fighteth full agaynst the dragon Satan and his angels for whom and for the damned seed of Adam * hell tyre was prepared in which they shal be euer tormented Ecul 23. 10. Amos 3. 6. Esai 4 5 6. 7 and neuer rest But * an angels voyce was hard from Heauen saying write Blessed are the dead that dye in the Lorde for they rest from theyr labours so shall not the highe minded bent to wickednes that dye without repentaunce I haue omitted many and many places of holy scriptures concerning the ministry of Angels to auoyde tediosnes But these I haue recited to the end that no man may doubt but euery man assure himselfe that God worketh some time in this worlde by Angels both good and badde For thus it is writen of the holy angels * Are they not all ministering Hebr. 1. 14. spirites sent foorth to minister for theyr sakes which shal bee heyres of saluation Yes doubtlesse and to that end they cocker and flatter the wicked reprobate and preferre them in this world For albeit that God loued and choose Iacob and â—ated and refused Esau yet Esau by following the suggestions of Satan and his angels became of greater power and auctoryty then Iacob during theire lyues in this world * Therfore God is called the father of spirites which were Hebr. 12. 9. created and some of them fallen from blessed state before he created man for neyther angels nor men can keepe themselues from falling if God keepe them not And as the same God is almighty eternall and without beginning or ending so hath he purposed in himselfe before the world was that he would make both angels and men * some to honour and some Rom. 11. 21 to dishonour to shewe himselfe to bee the glorious God of mercy and Iustice The Lord hath made all things for his Prou. 16. 4. owne cause yea euen the wicked for the day of distruction For his election and reiection his choosing and refusing both of angels and men are most euedently proued in holy scriptures For angels thus Saynt Paule prescribing orders in the Election and reiection of Angels Church hath these wordes to Tymothy * I charge thee before God and the Lord Iesus Christ and his elect angels that thou obserue these thinges without partialityeâ— Now it followeth of necessity that where when Angels were elected there also theÌ„ angels were reiected For of contraries there is euer a contrary reason and therfore where chosing is there is also refusing of them that bee not chosen But God elected some angels the consequent is hee reiected other some angels for if hee had preserued all and let none fall from him then had there bene no election at all neyther any deuill but some hee chose and some hee refused And iniquity whereof Iob * Iob speaketh was found in those which he had refused by which fall of angels it is manifest that they had a lawe or precept which they transgressed otherwise they coulde not haue committed iniquitie It is Saynt Paule his argumeÌ„t Ro. 14. 15. 2 Pet. 2. 4. * where no lawe is there is no transgression But Saynt Peter sayth * God spared not the angels that sinned Ergo they had a lawe or precept which they brake otherwise they could not haue sinned Thus it appeareth that God hath delt with angels as with men concerning creation election and reiection sauing that all angels sinned not as all mankinde sinned in Adam for wee reade not of the redemption of angels as of the redemption of mankind so many as it pleased God to choose were redeemed So then hee created both angels and men as the cheefe parte of his works purposed in him selfe to set forth his eternal power honor and glory Heâ— made the angels of inuisible substance and man of both inuisible and visible and all both kindes in perfect purity in holines and fredome of will it pleased God to make them in such sorte as he put it in theyr owne choyce to obay or disobay they had power in themselues to keep or change theyr blessed state wheriâ— they were created For if they had not had that choyce in themselues with reuerence be it sayde God could not with iustice haue punished theyr disobedience But God can do nothing vniustly therefore he had most iustly punisht theÌ„ hauing fore poynted which and how many should by his grace stand to serue him in theyr first purity the rest he left to them selues which through infidelity pryde and disobedience fell from theyr blessed state and became his euerlasting enimies Thus it pleased God to make iust matter vnto himselfe to exercise both mercy and iustice which two most excellent vertues do chiefly magnifie and extol his eternall
euill which two woordes among others are too too much abused Albeit written * woe bee to them that speake good of Esai 5. 20. euill and euill of Good as the Papistes doe prayse and exalt the Popes religion and disprayse the holy seruice of God and true preaching of the Gospell They ymagin darknns to bee light and light to bee darknes therefore woe to them all other wicked â—ectes For good euil shal remayne vntill the worldes end and shal bee rewarded in euerlasting lyfe or death either with ease in ioy or els with payne in sorrow for euer As for the abuse of those woordes good and euil I wil onely name them as a good man a good horse a good dogge and il man c. whatsoeuer pleaseth our fantafieâ— we cal good and the contrary wee call euill So that as our affections vs moue and lead vs euen so wee vse or abuse those woordes good and euill with all other benefites of God But my definition of good eull before God is the keeping and breaking of his holy commaundements For whatsoeuer God willeth and commaundeth man to doe the same is good to be done in thought woord and deede And the contrary is euil that is to say sinne or wickednes Good and euill are otherwise expressed by these woordes vertue which commonly is whatsoeuer is good I liken to a fair tree hauing many bâ—aunches ladan not onely with pleasant and sweete smelling leaues but also with most dilicate and Contrariwise vice which signifyeth whatsoeuer is euill I liken also to an il fauoured tree hauing as many braunches as vertue and heuier laden but both the leaues and fruict are ful of deadly poyson most horrible to behold and lothsome to the tast of all that truely feare God And yet to the vngodly as pleasant and delicate to their sense as the fruict of vertue to the godly because gods elect which are the godly are eyther holden vp or râ—ysed when they haue fallen by the ministery of the woord woorking by the power of the holy Spirit giuen vnto them from the Father and the Sonne â— Tim. 2. 26 Iam. 4. 7. And the reprobate which are the vngodly are throwne downe and kepte vnder by the ministery of Satan and theyr owne lustes to whom they * are captiues And yet wee are exorted * to resist the Diuill and hee shall flee from vs resist him by committing our selues carefuly and harâ—ely into Gods â—uition in the name of his welbeloued sonne by 〈◊〉 fayth in his worde and promises by humble obedience to his holy lawe precepts and ordinaunce by prayer fasting almâ—sse deedes Phili. 2. 12. 1 Pet. 4. 18. and charity to all For by those meanes wee are willed * to worke out our saluation with feare and 〈…〉 ing * For if the righteous be scarsely saued wher shal yâ— vngodly appear Not that our doing the forenamed woorkes should any way deserue our saluation but being done of vs they are the fruicts of our fayth and loue towards God and our Neighebours which are the things commaunded by our sauiour Mat. 5. 1â— Iohn 14. 2â— Christ when hee sayde * Let your light so shine before men that they may see your good woorks and glorifye your Father which is in heauen And yet must we not do those works to the entent to be seen praysed of men but chiefly for the loue obedience we owe to God to geue good example to others And wheras Saynt Peter sayeth if the righteous be scarsely saued c. hee meaneth not that Gods elect are in his sight at any time in hazard of theyr saluation but in theyr own consciences to themselues it semeth yâ— they are saued with great difficulty they considering theyr manifold sinnes and often wauering in theyr faith wheÌ„ they see what is in themselues And no merueile though they stacker at the assaults of Satan for hee presumeth sawcily * without bidding as it Iob 1. 7. 2. â— seemeth among the holy Angels into the presens of God much more dare he enter into the corrupt silly mindes of mankinde to dispute with theyr soules for life and death charging them with those things which theyr consciences cannot deny As Idolatry Blasphemy Periury Murder Adultery Fornication Theft False witnes Pryde Disobedience and whatsoeuer vice els Now it is most true that Satan doth chalenge euery soule of mankinde by the seuere iustice of God because no man liueth without sinne euery soule by Adams fall is condemned Now if the soule of man reply confessing his sinnes and in repentance alledging the merits of Christ Iesus thereby to bee saued Satan will reioce and say nay that cannot be for thou hast so little esteemed of him and his precepts that hee cares not for thee * for thou cryest and hee answers not thy soule Iames 1. Psalm 77. Haba 1. 2. * Behold thou art tossed like a waue of the Sea thy fayth is between hope and â—read therfore thou canst receaue no pardon at the Lords hand And with infinite nombers of such disputations and assaultes Satan hath doth now and euer shall in this life vex the very elect of God * Therefore put Ephes 6. 1. 1 â—n all the armour of God that you may bee able to stande agaynst Satan for we wrastle not agaynst flesh and blood but agaynst the world and the Deuill into whose power God geueth the wicked and disobeient Saynt Paule telleth the causes at large * The wrath of Rom. 1. God is reaueled from Heauen agaynst al vngodlines of men which with hold the truth in vnrighteousnes For as much as that which may bee knowne of God is shewed vnto them euen the inuisible thinges that is his eternall power and Godhead are seene by the creation of the worlde being considered in his woorke to the end that men should bee without excuse because when they know God they did not glorifye him as God neyther were thankfull but became vayne in Ephes 4. theyr ymaginations theyr foolish hartes were blinded full of darkenes when they professed themselues wise they became fooles As men do in these dayes as often as they do any thinges of themselues without the counsell of Gods woord without the which there cannot bee any thing well done So were they blinded that they turned the glory of the incorruptible God into ymages not onely of corruptible men but also of birdes and fower footed beastes and of crâ—aping thinges euen vile worms wherefore God gaue them ouer into theyr owne lustes that is into the power of Satan to all vncleanes to defyle theyr owne bodies betweene themselues turning the truth of God into a lye worshipping and seruing creatures forsaking the creator which is most holye and blessed for euer Amen For these causes God gaue them into vile affections so that the weomen did chaunge theyr naturall vse into that which is agaynst nature and the men lykewise left the naturall vse of the woemen and
the Lord sent an euill spirit to deceaue king Ahab euen a lying spirit into the mouthes of his iiii â— prophets whose persus ion he followed in despite of Michâ—as to his owne destruction and so it was forepointed of God By those and such lyke examples of holy Scriptures it is euident that God sindeth the spirites both good and bad to whom it pleaseth him in whom is no partiality Princes and Sap. 6. 1. 10. 9. Subiectes are equall in his fight * The Lord eareth for all alyke sauing they that abuse auctority shall haue the greatter punishment Moreouer wee reade in holy Scriptures of many euil and vncleane spirites that in euery age haue diuersly vexed many people by sondry qualities Some to commit blasphemy idolatry perâ—â—y sowe murther adultery fornication theft some draknesse frenzy and vtter madnes And some to dispayre of theyr saluation and so destroy themselues and of these and such lyke wee haue examples by dayly experience All which miseries with other infinite wicked and carnall motions * are not straunge but euen such as by Gods ordinance Cor. 10. 13. follow the corrupt nature of man as punishments for his infidelity pride and disobedience euen by sinne to punish sinne through mans owne inuentions and abhominations Therefore Gods predestination his forepointment of some to saluation and some to damnation ought to bee familiar to all men 〈◊〉 â—â—th come to 〈◊〉 or 〈◊〉 〈◊〉 because it is an infallible truth declare 〈◊〉 〈◊〉 by the woord of God fro◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 wh 〈…〉 discâ—nesâ— of his holy scriptures 〈◊〉 by the 〈◊〉 of the law the prophets of the new Testament by Christ Iesus himself the doctrine thereof 〈…〉 firmed by miracles and sealed with his precious blood and 〈◊〉 by the 〈◊〉 and blood of his Apostles and Disciples and 〈◊〉 theâ— sithence by an infinite nomber of God 〈◊〉 〈◊〉 〈◊〉 death by diuerse torments for the confirmation of the same And it is nâ— small 〈◊〉 nor 〈◊〉 part of the glad tydings which the Lord did 〈◊〉 〈◊〉 〈◊〉 bee preached to all none excepted by â—â—sse such as of 〈◊〉 will doe refuse it for a witnesse 〈◊〉 〈◊〉 〈◊〉 The Apostles well commaunded Matth. Mark 6. 11. Luk. to shake the dust of the in 〈…〉 〈◊〉 depart from them because it shal be harder with such stubberne malicious in the day of iudgement th 〈…〉 〈◊〉 〈◊〉 me had Gomorâ—â—h Therefore it 〈◊〉 be not tâ— hee kept in silence but freely preached euery where for by that meanes the prayer of king Dauid and all he◠〈◊〉 of God is to bee 〈…〉 yned That his Psalm 67. 2. way may bee know◠〈◊〉 the 〈◊〉 〈◊〉 and his sauing health among all nations This forepoyntment of God is a Luk. 10. secret * which God hath 〈◊〉 〈◊〉 the most part of the wise and learned of the Worlde and hath opened them vnto the poore and simple soules * This is the secret which in other Ephes 3. ages was not opened to 〈◊〉 as it is not reuealed vnto his holy 〈◊〉 and Prophets 〈◊〉 The secret that God Rom. 16. 25 26. 2 Tim. 1. 9 had chosen the Gentils before the Worlde began was kepâ— close vntil it was reuealed by the Gospell preached Then called â—ee the Gentils with an holy calling not according to their woorkes but according to his owne purpose and grace which was giuen theÌ„ through Christ Iesus before the world was giuen to them is not to all ingenerall but especially to 2 Thess 3. 2 Heb. 11. 6. those that rightly beleue in Christ Iesus * For all men haue not fayth * And without fayth it is impossible to please God Naturall fayth as some speake is in all men but fayth to saluation is speciall to Gods elect â— Euery good gift is froÌ„ Iam. 1. 17. 1 Co. 4. 7. Iohn 14. 6. Iohn 6. 44. God * What hast thou that thou hast not receiued hast thou fayth to saluation Then thou hast receiued it of God for all men haue it not For * no man can come to the Father but by the Sonne * And no man can come to the Sonne except the Father draw him It is giuen to some of Gods elect though not to all to Mat. 13. 11 know the secrets of the kingdome of Heauen but it is not giuen to any of the reprobate to know them rightly * Their Esai 6. 9. 11 hartes bee hardned and their eies bee blinded how doth God blind the Eies of his refused people euen by the ministery of Satan called the God of this World Therefore if the Gospell be yet hidden * it is hidden from 2 Cor. 4. 3. wicked questions them that perish of whom the God of this World hath blinded the eyes of their myndes so farre as they dispite God most horrible saying if Gods predestination bee such as euery man is elected or reiected before the world began then if I bee elected I shal bee saued If I bee reiected I shall be damned what skils it what I do why should I not do what I list and take my pleasure in all thinges whyle I am here or why should I fast pray giue almes obserue the Law or doe any goodnes seeing it helpeth not to saluation These are motions of the Spirit what Spirit of Satan not of God For these and such blasphemous argumentes procede not from a corrupt mouth only as from a mere man but as from one possessed by the diuill which holdeth him captiue from beleuing and obeying the truth In such the spirit of God is not for a time while they commit wickednes as it was in King Dauid while he comitted Adultery and Murther but through repentance wrought in such by Gods grace the holy spirit ouer cometh and sheweth it selfe And then such se themselues as King Dauid did what they were while the spirit of the Lord was as it were absent or stayed his woorking to direct them Now if such lewd people as before mentioned could beleue the holy scriptures and contenâ— themselues with the true interpretation there of the 〈◊〉 they should finde this treatis by Gods true experience to bee the infallible truth of the eternall almighty and most glorious God the only Monarch of Heauen and Earth GODS ETERNALL PVRPOSE PROued by the holy Scriptures and how by his will each thing is brought to his forepointed end CAP. 7. FIrst that God hath chosen and blessed al yâ— Ephes 1. 4. 5. 11. 2 Tim. 1. 9. Titus 1. 2. 3. faythfull in Christ Iesus before the foundations of the world vere layde and did forepoynte them to be his children adopted in Christ Iesus in whom and by whom hee hath opened vnto vs the secret of his will according to his good pleasure purposed in him selfe before hee beganne to frame the world And it is playne that God deuideth if I may so speake his wil in respect of vs one part thereof is reueled in his word by holy scriptures